Day 19

Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.

Having last month considered the request of the Bodhisattvas more than eight times the number of the sands of the River Ganges, we witness the arrival of the Bodhisattvas who emerge from the earth.

When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously. Their bodies were golden-colored, and adorned with the thirty-two marks and with innumerable rays of light. They had lived in the sky below this Sahā-World. They came up here because they heard these words of Śākyamuni Buddha. Each of them was the leader of a great multitude. The Bodhisattvas included those who were each accompanied by attendants as many as sixty thousand times the number of the sands of the River Ganges. Needless to say, [they included those who were each accompanied by less attendants, for instance,] fifty thousand times, forty thousand times, thirty thousand times, twenty thousand times or ten thousand times the number of the sands of the River Ganges, or by attendants just as many of the sands of the River Ganges, or by attendants as many as a half, or a quarter of the number of the sands of the River Ganges, or by attendants as many as the sands of the River Ganges divided by a thousand billion nayuta, a billion, ten million, a million, ten thousand, a thousand, a hundred, ten, five, four, three or two attendants, or only by one attendant. [The Bodhisattvas] who preferred a solitary life came alone. The total number of the Bodhisattvas was innumerable, limitless, beyond calculation, inexplicable by any parable or simile.

Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy. A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.

See The Reality and Importance of this world

The Reality and Importance of this world

Some interpreters of the Lotus Sutra may prefer to think that this space below the earth is a symbolic reference to the popular Mahayana Buddhist idea of emptiness. These bodhisattvas, they claim, emerge from emptiness. This could be right. But the Lotus Sutra is not much concerned with the concept of “emptiness,” using it in a positive sense only very few times. So it seems to me to be unlikely that it is what is behind this story. What this story wants to affirm, I believe, is not the reality of emptiness, but the reality and importance of this world, this world of suffering, a world that is, after all, Shakyamuni Buddha’s world and our world.

The Stories of the Lotus Sutra, p190

Dwelling in the Place of Action

The first of the Four Ways [Peaceful Practices] is that the bodhisattva who wishes to offer teachings must dwell in the place of action and the place of closeness. “Dwelling in the place of action” means practicing patience and seeking harmony with others in everything that you do. If you are patient and tolerant of others, then you can create peace and joy for yourself, and thanks to that, those around you will also feel peaceful and joyful. Patience is not weakness, but a stance of moderation and restraint. You do not try to force people to adopt your views. “Dwelling in the place of closeness” means that practitioners do not choose to approach those who have worldly power, who practice wrong livelihood, or who have wrong intentions. This does not mean that you reject such people, but you do not seek them out to try to convert them.

Peaceful Action, Open Heart, p90

Curing a Light Skin Disease and Living Long

King Ajātaśatru’s skin disease was caused by committing the five rebellious sins and the sin of slandering the True Dharma. When the Buddha entered the Moon Love Meditation emitting rays of a pure light that shone on the body of the king, the rash of Ajātaśatru disappeared instantly and his remaining life span of three weeks was extended by as long as forty years. Therefore, King Ajātaśatru gathered 1,000 arhats to write down the holy teachings of the Buddha expounded during His lifetime so that the Buddhist sūtras remained to be spread after the passing of the Buddha throughout the Age of the True Dharma, that of the Semblance Dharma, and the Latter Age of Degeneration.

Now, your skin disease was caused solely by the sin of slandering the True Dharma. What is more, the Lotus Sūtra which you embrace is superior to the Moon Love Meditation. How then can you not cure the light skin disease and live long? If you find in the end my words have no effect, you should shout, “The Buddha, the eyes of the whole world, is a big liar; the One Vehicle teaching of the Lotus Sūtra is meaningless and false; if you are concerned for your reputation, please Śākyamuni Buddha carry out Your vow to save living beings, and many wise and holy beings who vowed before the Buddha to protect the Lotus Sūtra, come to help me.” Writing cannot wholly express my words and words cannot fully express what is in my mind. I hope to tell you more in detail when I see you.

Ōta Nyūdō-dono Gohenji, A Reply to Lay Priest Lord Ōta, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 37

Daily Dharma – Nov. 30, 2020

The rich man thought:
“He is ignorant, narrow-minded, and mean.
If I tell him that I am his father,
He will not believe me.”

These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has forgotten who his father is. The father cannot just bring him into his inheritance while the son is still attached to his lowly life. The story explains the disciples’ understanding of why the Buddha cannot give his highest teaching without expedients.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Day 18

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.

Having last month concluded today’s portion of Chapter 13, Encouragement for Keeping this Sutra, we hear Mañjuśrī Bodhisattva ask the Buddha how an ordinary Bodhisattva should go about preaching the Lotus Sutra.

Thereupon Mañjuśrī Bodhisattva-mahāsattvas, the Son of the King of the Dharma, said to the Buddha:

“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sūtra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary] Bodhisattva-mahāsattvas expound this sūtra in the evil world after [your extinction]?”

The Buddha said to him:

“A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the evil world after [my extinction] should practice four sets of things.

“First, he should perform proper practices, approach proper things, and then expound this sūtra to all living beings.

See A Happy Life

Three Truths About 10 Worlds

This was written in advance of Sunday’s meeting of the Nichiren Buddhist Sangha of the San Francisco Bay Area. Having whined at an earlier meeting that discussion of the Lotus Sutra didn’t include enough actual discussion of the Lotus Sutra, it was decided to allow attendees more opportunity to contribute. In the future, Mark Herrick will provide his overview of that month’s chapter on the first Sunday and the third Sunday will be given over to the “favorite” verses of attendees. Today’s service, an unusual fifth Sunday service was a dry run. Here’s a video of today’s discussion.

In Chapter 1, Introductory, the stage is set for the Sūtra of the Lotus Flower of the Wonderful Dharma. While I normally focus on the this stage as a whole, elements of this staging invite closer inspection. Consider the ray of light emitted by Śākyamuni from the white curls between his eyebrows, illuminating all the corners of eighteen thousand worlds in the east. That light reaches down to the Avchi Hell of each world, and up to the Akanistha Heaven of each world.

The congregation can see from this world the living beings of the six regions of those worlds.

Mañjuśrī recalls seeing the same good omen from a Buddha called Sun-Moon-Light. That Tathagata emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand Buddha-worlds in the east just as Śākyamuni did.

Consider for a moment that we don’t normally see this simultaneous nature of the 10 worlds. We see our provisional existence but not how each world interpenetrates the other. In our provisional existence we imagine nine realms separate from us, nine doors leading to a different place and within each of those nine doors. Interconnected, but not interpenetrating.

With the light of the Buddha’s wisdom, the simultaneous existence of the 10 worlds is revealed in the same way that the light of our Sun passing through a prism reveals the rainbow of colors inside.

These are not two truths — a separate 10 worlds or an interpenetrating existence; a provisional reality or emptiness — but one truth, the Middle Way.

As explained in Lotus Seeds:

The Truth of the Middle Way is the teaching that Emptiness and Provisionality are different ways of pointing out that the reality of anything, including our own lives, transcends the categories of existence and non-existence.
Lotus Seeds

Upon Entering Anuttara Samyak Sambodhi

This passage [showing the naga girl attaining Buddhahood] in the Sutra offers another glimpse into the ultimate dimension. Right in that very place and in that very moment, the entire assembly was able to see a young child instantly realize the fruit of anuttara samyak sambodhi, the highest, most perfect enlightenment. This is the world of the ultimate dimension; there is nothing more to do or learn in order to be a Buddha and serve as a Buddha. Once you have arrived in the ultimate dimension it becomes possible to relax and do everything you need to do joyfully, without fear or anxiety. You recognize your innate Buddha nature and in that very moment you are already a Buddha, you are already what you want to become.

Peaceful Action, Open Heart, p86

Evil Karma Transformed into the Seed of Buddhahood

Therefore, as your late husband chanted “Namu Myōhō Renge Kyō” at the last moment of life, evil karma which he committed during his life or innumerable kalpa (aeons) since the eternal past will be fully transformed into the seed of Buddhahood. This is the doctrine of “evil passions are themselves enlightenment,” “birth and death are themselves Nirvana,” and “attaining Buddhahood with the present body.”

Myōhō-ama Gozen Gohenji, A Reply to My Lady, the Nun Myōhō, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 142

Daily Dharma – Nov. 29, 2020

The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.

This verse comes from Chapter Three of the Lotus Sūtra. In Chapter Two, the Buddha declared that he only teaches Bodhisattvas. If we believe that we are not Bodhisattvas, we could conclude that the Buddha does not teach us. Part of what the Buddha is explaining here is that we are all Bodhisattvas. The way to reach the Buddha’s enlightenment is by living as Bodhisattvas: beings whose every breath is intended to improve our world.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com